首楞嚴義疏注經 4.231

4.231

This is based on the two gates being non-dual, being solely the one mind. Simultaneously negating the ultimate and the conventional, it says, 'detached from identity and detached from negation'; simultaneously illuminating the ultimate and the conventional, it says, 'both identical and non-identical.' The three truths are of one essence; therefore, all are said to be 'identical with the tathāgatagarbha.' Furthermore, the dharmadhātu is of a single suchness, originally devoid of names and marks. Due to delusion, there is falsehood; in opposition to falsehood, reality is spoken of. When reality and falsehood contrast with each other, names and words do not cease; following names and grasping at marks, how could inversions ever end? Therefore, through words one dispels words until nothing remains to be dispelled. First, one negates marks through 'non-'; next, one negates negation through 'identical with'; yet in the end, retaining names and words, it does not exhaust the purport of the one reality. Detached from identity and non-identical, neither non- nor not non-, the path of words is cut off and the realm of mental activity ceases; only then is the tathāgatagarbha mind of the one real dharmadhātu revealed. Thus, in the Vimalakīrti Sūtra, the thirty-two bodhisattvas expounding the dharma gate of non-duality all dispel marks through words; Mañjuśrī dispels words through words; the great master Vimalakīrti dispels words through non-speech, and only this is ultimate. These three meanings are also like this. Furthermore, it is like the Tiantai explanation of the meaning of the ten suchnesses in the Lotus Sūtra, which explains them through the three contemplations of one mind: first saying 'this mark is such' and so forth up to 'root and branch are such', where 'such' means non-different, which is the meaning of emptiness. Next, saying 'such a mark' and so forth points to the nature and marks of emptiness, which is the meaning of the provisional. If one says 'marks are like this' and so forth, it is such as the 'this' of the real mark of the middle way, which is the meaning of the middle. Adducing one is the three; speaking of three is the one. The nature and marks of all dharmas are subtle and wondrous like this; only Buddha and Buddha can fathom them completely.